EFTA01129103

a manual 
of peace: 
38 Steps towards 
Enlightened Living 
EFTA01129103

A Dhammakaya Foundation Paperback 
First Edition 2005 
Published by the Dhammakaya Foundation 
Department of International Relations 
23/2 Moo 7., Khlong Sam, Khlong Luang 
Patumthani 12120 Thailand 
Tel. (+66 02) 524 0257-63 
Copyright © 2005 by the Dhammakaya Foundation 
All Rights Reserved. No portion of this book may be reproduced, 
stored in a retrieval system or transmitted, in any form or by any 
means, electronic, mechanical, photocopying, recording or otherwise, 
without the prior and express written consent of the publisher 
National Library of Thailand Cataloging in Publication Data 
Dhammakaya Foundation 
A Manual of Peace: 38 Steps towards Enlightened Living 
Bangkok: Dhammakaya Foundation, 2005 
466p. 
1. Buddhism 
I. Title 
294.315 
ISBN 974-93135-5-0 
Printed in Thailand by : 
Craftsman Press Co.,Ltd 
487/42 Soi Wattanasilp, Rajprarop Road, 
Makkasan, Rajthevee, Bangkok, Thailand 
Tel: +66-2-2533009, 2533298 
EFTA01129104

May the meritorious fruits accruing 
from the study of this book 
be dedicated for the benefit of George, Annie, Alice, Lilian, 
Richard, Harry, Alfred George, Arthur, Norman, Ivan (née 
Lee) & Evelyn Ayre, Ellen Mary Stokell, Hannah Can; George 
& Charles F. Lee, Elizabeth, John & Margaret Curry, Anne 
Fenwick, Annie Jarman, Dennis George, Dennis Arthur & 
Malcolm Woods, Emily Mary Casbon, William Jabez & Ethel 
Dawes, Moses Edmund, Gladys, Hilda, Cecil, Reginald and 
Marie Heaton wherever they have been reborn. 
EFTA01129105

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Contents 
Preface to the First Edition 
The Manual of Peace in Action 
Abbreviations  
Orientation 
BLESSING GROUP I.: TURNING YOUR BACK ON UNWHOLESOMENESS 
7 
10 
18 
19 
25 
1. Not Associating with Fools 
27 
2. Associating with the Wise 
37 
3. Expressing Respect to those worth of respect 
51 
BLESSING GROUP II.: TURNING TOWARDS WHOLESOMENESS 
65 
4. Living in an Amenable Location 
67 
5. Having done Good Deeds in one's past 
77 
6. Setting Oneself up properly in life 
91 
BLESSING GROUP III.: SETTING ONESELF UP IN LIFE 
101 
7. Artfulness in Knowledge 
103 
8. Artfulness in Application 
113 
9. Artfulness in Usage 
119 
10. Artfulness in Speech 
131 
BLESSING GROUP IV.: HARMONY IN THE FAMILY LIFE 
139 
11. Cherishing our parents 
141 
12. Raising our children 
153 
13. Cherishing our husband or wife 
165 
14. Not Leaving one's work undone 
177 
BLESSING GROUP V.: BECOMING A PILLAR OF SOCIETY 
183 
15. Generosity  
185 
16. Dhamma Practice 
197 
17. Looking after one's extended family 
205 
18. Blameless Work 
213 
Contents 5 
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BLESSING GROUP VI.: PREPARATION OF MIND 
223 
19. Abstaining from Unwholesomeness 
225 
20. Restraint from Drinking Intoxicants 
233 
21. Non-recklessness in the Dhamma 
243 
BLESSING GROUP VII.: INSTILLING ONESELF WITH BASIC VIRTUES 
251 
22. Respect 
253 
23. Humility 
261 
24. Contentment 
269 
25. Gratitude 
281 
26. Listening Regularly to Dhamma Teachings 
291 
BLESSING GROUP VIII.: INSTILLING ONESELF WITH HIGHER VIRTUES 
301 
27. Patience 
303 
28. Openness to Criticism 
311 
29. The Sight of a True Monk 
321 
30. Regular Discussion of the Dhamma 
331 
BLESSING GROUP IX.: PRACTICE FOR THE ERADICATION OF DEFILEMENTS 
345 
31. The Practice of Austerities  
347 
32. Practising the Brahma-Faring 
357 
33. Seeing the Four Noble Truths 
371 
34. The Attainment of Nirvana 
385 
BLESSING GROUP X.: THE FRUITS OF HAVING PRACTISED UNTIL REACHING AN END OF DEFILEMENTS 
393 
35. A Mind Invulnerable to Worldly Vicissitudes 
395 
36. Sorrowlessness 
403 
37. Freedom from Subtle Defilements 
411 
38. The Blissful Mind 
421 
INDICES 
I. General Index 
425 
II. Pali Index 
449 
III. 
Index of Similes 
454 
IV. 
Index of Illustrated Examples 
456 
6 A Manual of Peace: 38 Steps towards Enlightened Living 
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Preface to the First Edition 
how this book should be used 
Most problems in the world can be traced back to the 
habits of the people inhabiting the world —the things 
we do, say and think until having become used to it. 
These habits can either be good or bad. Supposing 
you have good habits, the sort of things which you 
do, say and think again and again will be the things 
that bring you happiness in life—especially the habit 
of being responsible for human dignity on a personal 
level, human dignity of others in society and 
responsibility for fair economics. All the thirty-eight 
virtues discussed in this Manual of Peace need to 
become our habits if they are to be of any use to us —
simply to know 'about' the virtues is of no use to us. 
The aim in studying this Manual for students of all 
levels should be to incorporate the virtues as their 
habits following the following four stage plan: 
1. in the short term to learn rules and regulations that 
protect us from behaviours contrary to the virtues 
of the blessings; 
2. in the medium term to educate ourselves 
according to the information on each blessing in 
the text to get answers to three questions about 
the virtue, namely: 
• 'what' they are (concept and definition); 
• 'why' the Buddha taught them (why a 
particular behaviour was either prohibited or 
advocated) and; 
• 'how' they can be put into practice in everyday 
life. 
3. Doing that virtue so regularly that it becomes 
our habit 
4. train up the people around you to practise the 
thirty-eight blessings as their habits. 
The important conclusion we get from this three-
stage process of acquiring the thirty-eight blessings 
of life is that we need to look deeply at ourselves to 
see how many of the virtues we have accrued for 
ourselves first. We should regard ourselves as still 
in our infancy as far as the spiritual teachings go, 
and make the appropriate adjustments. Only when 
we've mastered ourselves can we have something 
to offer to the world, to reach out to others as a good 
friend to build up a network of virtue in society. 
Sources used for this book 
This book draws primarily on translated transcripts 
of eighty hours of lectures entitled Monkollivit given 
by the Most Ven. Phrabhavanaviriyakhun (Luang 
Phaw Dattajeevo), acting abbot of Dhammakaya 
Temple in Thailand in the mid-seventies to those 
of undergraduate age. The beauty of this lecture 
series was abundant use of examples from the Bud-
dhist scriptures and also from his own life experi-
ences. A second major source used for this book, 
which was supposed to summarize materials from 
the first source into a short book designated for 
schoolchildren to do revision for their Path of 
Progress Ethics Quiz Contest was Ven. Maha Dr. 
Somchai Thanavuddho's Monkol livit: Path of 
Progress edition (1982). This latter gives no exam-
Preface 
7 
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pies, but offers a more structured version of the 
Mangala Sutta materials, simplified in a way Asian 
people can understand. 
This text misses nothing of the core content of ei-
ther these two sources. However after teaching these 
materials to a group of western Buddhist newcom-
ers in Belgium, there were still many questions in 
the audience's minds left unresolved. Things like 
respect and gratitude don't come as second nature 
to westerners. Not drinking alcohol requires more 
than a fleeting explanation in a western culture. The 
long lists of meritorious fruits of various virtues had 
to be replaced as far as possible by 'why' rationale 
and where possible examples of the damage which 
can happen when certain virtues are neglected. The 
Most Ven. Phrabhavanaviriyakhun's Kamphi Gu 
Wikrit Chart (2000) helped to illustrate many social 
ills from the neglect of the Six Directions in this re-
spect. Ven. Maha Dr. Somchai Thanavuddho's 
Nippan ben attn reu anatta (1999) almost completely 
replaces the explanation of Nirvana originally given 
in Blessing Thirty-four. Also some of the illustrative 
examples have been replaced if repeated. Some have 
been supplemented by western anecdotes. Where 
sets of Dhamma headings are repeated, they are usu 
ally described in full at the first appearance and cross-
referenced in subsequent appearances. Finally, wher-
ever possible, illustrative examples and Dhamma 
headings have been traced back to their scriptural 
reference in the PTS Pali Buddhist Scriptures to al-
low students to cross-reference to other mainstream 
and academic Buddhist works. In finding the refer-
ences and fuller illustrative examples, heavy use was 
made of Ven. Paiboon Dhammavipulo's Dachanee 
TIMM! Outbid; Monkola Soot (1997, 2000, 2002). The 
resulting version of the Manual of Peace, dubbed the 
'Cheatsheet version' in its homepage form has been 
better received by western audiences, has had a good 
web readership and is currently being translated into 
other western languages 
Who should use this hook 
This book discusses key practical virtues in a se-
quential path of Buddhist practice. As such it of-
fers more than just a dry, theoretical approach to 
Buddhist study, but can actually form the basis of 
subjective practice by students. The level of diffi-
culty of this book is designed for: 
• students of Buddhist studies in the upper sec-
ondary. In the U.K. curriculum this book would 
be suitable for students studying at Key Stages 4 
+ 5. In Scotland, for Scottish Levels SG + HS. Al-
though study of Buddhism at Key Stage 4 is time-
limited, use of the index cart help students to look 
in depth on selected aspects of the agreed sylla-
bus. At Key Stage 5, the text can be used for re-
search on project work. 
• students of Buddhist Studies or Comparative 
Religion at Bachelors' or Masters' level of 
university. 
• This book is useful supplementary reading for 
the GB102 course of the Dhammakaya Open 
University. 
• overseas students of the Path of Progress Ethics 
Quiz Contest 
• Buddhists or those interested in Buddhism 
wishing to supplement or consolidate their 
knowledge of lifestyle-related Buddhist 
teachings 
What does it offer to lecturers teaching these courses? 
Lecturers will find this book has a good range of 
illustrative examples and metaphors to support 
their teachings or assemblies. Scriptural references 
are given for nearly every example. 
Student learning features 
In each chapter: 
• Definitions 
• Links to other chapters 
• References 
At the end of each chapter: 
• Metaphors 
• Illustrative Examples 
At the end of the book: 
• general index 
• Pali index 
• index of similes 
• index of illustrative examples 
8 
A Manual of Peace: 38 Steps towards Enlightened Living 
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Aclmowledgements 
The publication of this book was made possible 
only by the special efforts of many staff and vol-
unteers at the Dhammakaya Foundation in Thai-
land. This includes most importantly the source 
works in the Thai language already mentioned by 
the Most Ven. Phrabhavanaviriyakhun, Phra Maha 
Dr. Somchai Thanavuddho and Phra Paiboon 
Dhammavipulo. Thanks also to Phra Nicholas 
Thanissaro who has translated, compiled and field 
tested this version of the text in English. Thanks 
to Phra Jessadah Kittithano for help in tracking 
down references, to Lalita Prasertnopakhun, 
Peungpit Poopornanake & Chalom Srijarus (ad-
ministrative assistance), Anant Kittitawesin (cover 
design), the Dhammakaya Foundation's still pho-
tography volunteers (colour photography), Tassin-
Sipang-Pangbaramee-Pangboon Boontang, 
Manop-Vararat-Dhitinand Kawmark, Suwachara 
S.-Thanachaporn Nishiyama & Sukultra-Sabrina 
Carts (cover shoot). 
Preface 9 
EFTA01129111

The Manual of Peace 
in Action 
Education on inner peace in the style laid before us 
in this Manual of Peace, is a must for humanity today. 
Modem day education has many shortcomings as 
illustrated ironically by the fact that the majority 
of today's disasters, come from supposedly the best 
educated being on this planet — namely the human 
being. The trouble with much of the curriculum 
materials taught in schools nowadays is that they 
ignore the concept of peace completely. The higher 
one goes in education, the narrower one's 
knowledge becomes and the further it becomes 
estranged from the concepts fundemental to peace. 
Many of the violent acts committed in the world 
are perpetrated by highly educated persons and 
often the victims are those who have received little 
education. 
Education for peace needs to start by imparting 
awareness of the consequences of one's own actions 
to young people — because every action, whether 
good or bad, has an effect on the doer's life and 
others' lives as well. One cannot afford to be 
complacent or irresponsible about one's actions. 
This is why any form of education which advocates 
certain actions by a student has to have 
considerations of the peacefulness of those actions 
built into it, in order to prevent the sort of misdeeds 
done intentionally or unintentionally that upset 
society. 
The sort of education that provides awareness of 
peace issues is known as 'Inner Peace Education' 
(WE). It is a form of education that helps us know 
ourselves better and know how to manage life 
properly. As a result, it is the key success factor 
behind the world peace that we are striving for. 
Provision of IPE is not as straightforward as 
conventional curriculum content. However, as 
compared with usual spiritual provisions in school, 
it has the advantage of not being based on belief or 
faith — but rather experience and evidence. It is 
based on practical knowledge. It's applied 
knowledge that offers each person an individual 
approach to true happiness regardless of race, 
nationality, religion, culture or occupation. It is 
knowledge that can form a firm foundation to any 
other form of academic knowledge to guarantee 
that the applications of that knowledge are for 
peace. It is self-education that you can start upon 
anytime, anywhere (for as long as you are still a 
human being!) — and can be practised throughout 
the day alongside our regular daily activities in 
order to increase our efficiency and effectiveness. 
It maximises the efficiency of our time management, 
rather than being a burden on our time — if a certain 
period of time each day is allocated to it. It needs 
no formal classroom, and demands no tuition fees 
either! 
However, more than conventional education, it 
demands time, concentration, perseverance, 
tolerance and goodwill. These are qualities which 
are too easily eroded away by materialism. It is only 
students who are determined and motivated who 
can succeed in their studies of IPE. IPE is not yet 
10 A Manual of Peace: 38 Steps towards Enlightened Living 
EFTA01129112

widespread because the value and benefits of it are 
not yet widely known. Furthermore, because it is 
evaluated on the basis of inner experience, it is 
difficult to measure success in empirical terms. 
Nonetheless, great opportunities exist for 
pioneering work in IPE. There's already a great deal 
of expertise in this field, with an emerging group 
of people who realize their lack of knowledge 
concerning peace and who are willing to learn. If 
we can overcome the obstacles that prevent us from 
realizing the real nature of peace and avoid the 
influences of segregation and bias which are so 
easily instilled by race, nationality and religion —
through interactive communication we can really 
start to understand peace from the inside out. Thus 
although IPE is derived from Buddhist values, it 
emphasizes key human qualities that transcend 
cultural differences. It is something that should be 
a part of every child's education from their earliest 
years.The idea of IPE is that the attitudes it instils, 
will not be erased by circumstances. It will remain 
in a child's character, shaping him to be reasonable 
rather than emotional when making decisions, 
instilling a sense of responsibility toward himself, 
his nearest and dearest, his economy, society and 
the environment. To be studied, IPE concepts need 
to be translated into learning activities by teachers 
or parents. By intensive study of advanced IPE, 
young people can understand themselves better 
and have a clearer sense of purpose in life. 
Youngsters, parents and teachers alike like to 
participate actively in peace education projects as 
participants and organizers and also form an active 
network of peace volunteers throughout Thailand 
down to the present day, generation by generation 
through word-of-mouth. It is important that before 
becoming organizers and teachers of such programs 
that they first understand peace and means of non-
violent conflict resolution themselves —under this 
proviso, the organizers can even be older children 
organizing activities for their younger fellows. 
During the history of the 'Path of Progress' Ethics 
Quiz Contest, the scale of participation has grown 
from one person to a small team then a larger and 
larger one. Over the last thirty years, the lives of 
total of over twenty million young people in 
Teachers' round of the 'Path of Progress'. Teachers must 
become familiar with IPE materials & issues before being 
able to communicate peace values before being able to 
communicate them effectively to their students. 
Thailand have been touched by the IPE curriculum 
— and this can have made no small contribution to 
peace in the world community — helping children 
to open up their hearts to listen to the teacher inside 
and understand the reality of life and the world —
healing differences, celebrating similarities and 
promoting world peace through inner peace. 
PATH OF PROGRESS ETHICS QUIZ CONTEST 
The main learning activity for implementing 1PE 
amongst young people is the so-called 'Path of 
Progress' Ethics Quiz Contest which has been held 
nationwide every year in Thailand since 1982. The 
aim of the project is to bring children's ethical 
development to higher levels resulting in positive 
behavioral changes in a way that is relevant to those 
The Manual of Peace in Action 
11 
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Interreligious participation in the 'Path of Progress'. 
Christians, Buddhists & Moslems take the teachers' round of 
the 'Path of Progress' so that they can accurately pass on the 
IPE concepts to their schoolchildren. 
of all nationalities, races and religions. The 'Path of 
Progress' shares the same curriculum of the Thirty-
Eight Blessings of Life described in this Manual of 
Peace. The number of participants started with 382 
in 1982 and rose in 2002 to four million from 13,000 
educational institutes — ranging from 
kindergartens, universities, police and military 
colleges—students and teachers alike from all over 
Thailand. The winners of the contest receive plaques 
of distinction from 
. the King of Thailand and 
representatives o many international organ-
izations. Besides honorary plaques, winners are 
granted scholarships and certificates for their 
success in each category. 
Case Histories of Schools Participating in the Path 
of Progress IPE Scheme 
Suteetorn Kindergarten, Nakorn Prathom, Thailand. 
"We find that the teachings of the 'Path of 
Progress' programme eminently suitable to the 
curriculum at our school. The 'Path of Progress' 
program helps students realize the value of 
morality. Students can also adapt these morals 
to practice in their daily lives. The Home of Peace 
program (see p.16) focuses more on the practices 
of the learners, so students can really practice 
what they have learned. This is the reason why 
both programs are so beneficial for our school. 
At the beginning, we taught the Manual of Peace 
to small groups of students. As years went by, 
more students got interested, so we had to 
change the workshop format into assemblies. 
We had such an assembly each day for the 
students from first to sixth grade. Furthermore, 
our school has many activities that are involved 
with morals and ethics. For example, the school 
will let the students meditate along to an audio 
cassette of meditation instruction. The students 
usually attend Buddhist services and practise 
meditation afterwards. Later the students have 
their own group discussions to analyze and 
comment about how they can improve their 
virtues. 
Kindergarten infants, do not join the assembly, 
but they will have a homeroom teacher. Most of 
the time, the teacher focuses on meditation 
practice. The teaching for them makes heavier 
use of illustrations to overcome their reading 
difficulties. Also, they seem to enjoy looking at 
the pictures too. 
We once had a boy named Pruchya. He had 
received an 'Olympic' gold medal for winning a 
math contest. In all his interviews, Pruchya said 
that he always wishes to be a virtuous person 
rather than being merely a smart one. From 
listening to his interview, it made us really proud 
to see that he had lived up to our ideals of a good 
student 
In my opinion too, to be a virtuous child is 
more important than to be an intelligent one 
because at least virtuous people can co-exist 
peacefully in the world. If a person is endowed 
with self-discipline, they have the potential to 
develop intelligence and have a successful 
future. When the youth have morality in their 
hearts, they can differentiate what is right or 
wrong. They have awareness of the 
consequences of every action they do. Therefore 
they perform good deeds for the benefit of 
themselves, society and the world." 
Headmistress 
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School Track Record: 
• 2,600 students from kindergarten to Grade 6 have 
joined the 'Path of Progress' Ethics Quiz Contest 
every year from 1990 to present; 
• first prize winner in the primary school category 
for 1998; 
• first prize in the primary school team category 
for 2000, 2001 and 2002; 
• recognized by the Thai Ministry of Education as 
'best school for cultivation of virtue in students' 
Singha Samuita High School, Chonburi, Thailand 
"The intention of our school in joining the 
'Path of Progress' scheme was originally only 
to evaluate the level of knowledge of our 
students concerning the Buddha's teachings 
and also to see where our students stood as 
compared to other schools. 
However, when I saw the students' 
enthusiasm in joining the competition, I too 
started to read the book, the Manual of Peace. I 
started to be involved gradually with tutoring 
the students for competitions. After teaching 
for a while, I became fascinated by the 
Buddha's teachings. I felt that I had become a 
better person morally as well as spiritually. ' 
I think one of the reasons has to do with the 
fact that I am teaching Manual of Peace to the 
students. I mean, can you imagine a person 
managing to teach Manual of Peace without 
understanding moral or ethics themselves? I 
couldn't be like that. 
So I felt like my attitude towards life has 
completely changed because of this book. The 
most rewarding thing I have witnessed is to 
be able to transfer my knowledge about how 
to conduct good deeds to my students. I try to 
put the basic teaching from Manual of Peace into 
all of my mainstream lessons." 
One single teacher's effort, inspired senior 
students to organize a tutorial activity of peace 
for their juniors. Finally it became the most 
popular club amongst our students." 
Sompong Hunsadee: Coordinating Teacher 
School Track Record: 
• 3,800 high school students from Grade 7-12 
joining the 'Path of Progress' Ethics Quiz Contest 
every year from 1983 to present; 
• first prize in the team category for seven years 
running from 1993-9; 
• first prize in the individual and team categories 
for the 19th contest 
• first prize in the secondary school team category 
in 2002. 
Recovery of a former drug-addict 
"Ever since I was born, the person I 
remembered seeing the most is my mother. She 
always taught me to be a good person and to 
do good things to others as well. Well, you may 
think I would probably turn out to be just like 
Qualified teachers instruct their students. Teachers need 
to be role models of IPE and knowledgable of its concepts to 
instil virtuous habits in their students. 
The Manual of Peace in Action 13 
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Student 'Path of Progress' Examinations take place throughout Thailand. Each year more than four million students 
throughout Thailand participate In the qualifying round of the 'Path of Progress' Ethics Quiz Contest at countless provincial 
centres supervised by IBS volunteers. 
other kids but it's not so. 
It started when I was in high school. I had a 
big argument with my teacher and therefore, I 
decided to drop-out. I thought school was not 
necessary any more. Instead of helping my 
mothec. I started to go out every night with my 
friends. I knew my mother worried about me 
but I thought I could take care of myself. 
One night when I went to a friend 's house, 
one night, he showed me a small pill that looked 
like a painkiller. Curious and ignorant as I was, 
I decided to have my first contact with drugs. 
After that, I became addicted to drugs and had 
to steal money in order to buy them daily. At 
last, I became the drug dealer myself. At that 
time, I had no choice. 
However, I was caught by police and was sent 
to a juvenile court. My mother then bailed me 
out from the juvenile prison. The first thing I 
asked her was, "Why did you help me, Mom?" 
My mother did not say much. Just the sight of 
tears in her eyes had already killed me. All she 
said was, "I love you. I can forgive and will 
always do so, son." After that day, I decided to 
stop doing all the bad things and avoided 
getting back into the vicious circle again. 
I decided to go back to school in order to 
avoid probation. Though I knew that I didn't 
want to hurt my mother's feelings any more, 
my subconscious still tempted me to sell drugs 
to my classmates. There was a big fight in my 
mind between the good and bad sides. I did 
not know what to do. 
Fortunately, when I was at the point of 
relapse, my teacher persuaded me to join ethics 
quiz contest called 'The Path of Progress'. At 
first, I saw no point in participating in such a 
program. Then she gave me a reference book 
14 A Manual of Peace: 38 Steps towards Enlightened Living 
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called A Manual of Peace to prepare myself for a 
contest. I did not know why I went through it. 
Surprisingly, I was very touched by the 
content the book offered. This book was the 
turning point of my life. I learned to love myself, 
my parents, my teachers, my friends and others 
in a more productive way. I was taught to think 
wisely before acting, to choose eloquent and 
useful words to express myself in and to do 
good deeds towards myself and other people. 
From then on, I avoided people who 
attempted to poison me with drugs or any other 
bad things. I stopped coming home late. I tried 
to help my mother in every way I could. Right 
now, my mother and I understand each other 
more. I do well at school and my friends now 
welcome me to join class activities with them. 
All I would like to say is a big 'thank you' to 
the Path of Progress. They have changed my 
life. They helped me find the way out of the 
dark. I will try to help spread the project to more 
people in my community. There are many 
young people who are still stuck in vicious 
circles. They do not know how to go out of 
them. Please show them the light at the end of 
the tunnel. And please try to reach us before 
the mistakes we make in our lives are too grave. 
Mr. Visarut Komkaew 
Bang Luang Vithaya High School 
Nakorn Pathom, Thailand 
This is the true testimony written by one participant 
of the Path of Progress Ethics Quiz Contest. After 
receiving this letter in 2000, the IBS interviewed him 
when he was in Grade 12 and had been elected as 
president of the student committee. 
THE INTERNATIONAL BUDDHIST SOCIETY 
The main coordinator of IPE in Thailand is the 
International Buddhist Society (IBS). IBS was 
established by a 1960 Alumni of Kasetsart 
University, Bangkok. After graduation, he took 
ordination as a Buddhist monk. At present, he is 
the Most Venerable Phrarajabhavanavisudh 
(Chaiboon Dhammajayo), President of the 
Interreligious participation in the 'Path of Progress. 
Christians, Buddhists & Moslems take the teachers' round of 
the 'Path of Progress' so that they can accurately pass on the 
IPE concepts to their schoolchildren. 
Dhammakaya Foundation — a United Nations-
accredited Non-Governmental Organization 
(NGO) associated with the Department of Public 
Information (DPI). The founder's compassionate 
mission in setting up the IBS was to further public 
awareness of ethical issues, particularly in the 
youth. 
In the present day, the IBS is an umbrella 
organization of university students all over 
Thailand who sacrifice their time to organize ethical 
activities primarily for youth. Their success is a 
result of the dedication, hard work and devotion 
of an all-volunteer staff, many of whom are former 
participants in IBS activities. This is a new wave of 
student activity boasting nearly 5,000 active 
members in 2003. Most IBS activities are based on 
the concept of promoting peace through education. 
The Manual of Peace in Action 15 
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Thai royalty & international organizations award 
plaques. Winners of 'Path of Progress' championships in 
the various categories receive plaques and scholarships from 
M. the King of Thailand and numerous international 
organizations. 
IBS has become a major player in Thai youth 
development an active role in promoting peace 
through a variety of peace education programs in 
Thai society. 
IBS ACTIVITIES 
IBS activities are divided into two major levels —
the elementary and the advanced. 
On the elementary level, it aims to instill the 
normal inner peace core values in a child's mind. 
In order to prepare them for more advanced levels 
of study when they grow up. Such standards will 
translate into a child's behaviours and become his 
own second nature. It's a self- generated rather than 
an imposed discipline. That's why IPE has long 
term beneficial effects on its students. On the 
advanced level, meditation by students 
consolidates the process of IPE in the long run. 
Meditation is a good catalyst, because it helps youth 
see and understand themselves better, know their 
own needs and serve those needs in a more 
productive way. The IBS see IPE as lifelong 
education. 
The main learning activities at the elementary 
level, used by the IBS is the 'Path of Progress' Ethics 
Quiz Contest' and 'the Home of Peace' (HOP). 
These two projects have about 4 million students 
participating annually throughout Thailand and 
receive cooperation from 13,000 schools and 
educational institutions. 
The 'Path of Progress' provides students with a 
peace manual for students to study as an extra-
curricular activity and an annual contest to 
compete in. Winners in each category receive 
honorific plaques, certificates and scholarships to 
motivate and stimulate their interest. By reading 
the Manual of Peace different topics will capture 
each student's imagination according to their 
disposition. It will guide them to see the good and 
bad sides of their own character and motivate 
them to want to improve themselves become more 
productive. They transform by means of internally 
derived discipline, rather than discipline needing 
to be imposed from outside. They change by their 
own willingness to become a more responsible 
person. 
The 'Path of Progress' is complemented by a 
second project called the 'Home of Peace' —
especially to supplement younger childrens' 
understanding of peace — to see if they 
differentiate peace and non-peace in their daily 
lives. The project provides a 'diary of peace' for 
the children to write down their own good deeds 
and good deeds done toward their parents, 
teachers and extended family. Since any deeds 
done every day can become habits, the IBS seeks 
to value to overlook a child's seemingly 
insignificant good deeds because these might be 
the root cause of their success in the future. Every 
child tends to have his or her own hero. If their 
hero is a worthy role model, it will inspire them to 
become a virtuous global citizen. On the contrary, 
with a negative role model, they can become public 
enemy no.1. In this respect, adults play an 
important role in presenting a model of peace to 
the young people around them. By reading, 
writing and practising peace every day, with the 
co-operation of parents and school, IPE will 
eventually become a child's second nature 
allowing them to respond to every situation by 
peaceful means. 
For young people who show their readiness to 
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learn at the advanced level, there are a hither three 
projects: 
• Leadership Training Program: this scheme 
attracts young people by providing advanced 
IPE training in personality enhancement, 
public speaking, meditation and social 
affirmation — and it is these young people 
who go on to become 'supervisor' volunteers 
who organize the 'Path of Progress' 
throughout Thailand annually. 
• Dhammadayada Ordination Scheme: During 
the Ordination Scheme, the IPE used includes 
Buddhist teachings made relevant to the 
needs of young men in Thai society. This 
activity is rooted in the Thai tradition that 
when a man reaches the age of twenty he 
should take temporary ordination as a 
Buddhist monk for a period to learn spiritual 
values first hand. This course comprises two 
months of intense study of IPE. Participants 
study and practice spiritual values 
incorporated into their daily routine to make 
sure that improved habits are properly 
instilled and that those habits will survive the 
transfer back to daily life when they return to 
their everyday life. 
• Ladies' Dhammadayada Training Scheme: the 
Ladies version of the Dhammadayada 
training is as intensive in IPE concepts as that 
of the gentlement, but participants are not 
required to ordain as nuns. 
At the advanced level, IPE projects seek to train 
university students who can act as organizers 
of IPE project managers themselves. It is because 
of the trainees of these sort of courses that the 
IBS has managed to run activities such as the 
'Path of Progress' continuously now for more 
than twenty years. The unifying feature of the 
advanced projects for IPE is an increased 
emphasis on meditation. 
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Abbreviations 
A. 
Aliguttara Nilcitya (PTS Edition) 
AA. 
Manorathaparahi - Aiiguttara Nikaya Commentary (PTS Edition) 
Ap. 
Apadana (PTS Edition) 
D. 
Digha Nikaya (PTS Edition) 
DA. 
Sumahgala Vilasini - Digha Nikaya Commentary (PTS Edition) 
Dh. 
Dhammapada (PTS Edition) 
DhA. 
Dhammapada Commentary (PTS Edition) 
DhSA. 
Atthasalini - Dhammasarigahi Commentary (PTS Edition) 
It. 
Itivuttaka (PTS Edition) 
J. 
Jataka (PTS Edition) 
KhpA. 
Khuddakapitha Commentary (PTS Edition) 
M. 
Majjhima Nikaya (PTS Edition) 
MA. 
Papaftca Sfidani - Majjhima Nikaya Commentary (PTS Edition) 
MT. 
Mahavaipsaillka 
Mil. 
Milindapafiha (PTS Edition) 
MNidA. 
Maha Niddesa Commentary (PTS Edition) 
Maha Niddesa (PTS Edition) 
bld! 
Cula Niddesa (PTS Edition) 
NrPA. 
Cella Niddesa Commentary (PTS Edition) 
PsA. 
Patisambhidarnagga Commentary (PTS Edition) 
PTS 
Pali Text Society of London 
S. 
Saipyutta Nikiya (PTS Edition) 
SA. 
Saratthappakisini - Sazatta Nikaya Commentary (PTS Edition) 
SadS. 
Saddhammasarigaha (=. 
Journal 1890) 
SN. 
Sutta Nipata (PTS Edition) 
SNA. 
Sutta Nipita Commentary (PTS Edition) 
ThagA. 
Theragatha Commentary (PIS Edition) 
Ud. 
Udana (PTS Edition) 
Vbh. 
Vibhanga (PTS Edition) 
Vin. 
Vinaya (PTS Edition) 
Vism. 
Visuddhimagga (PTS Edition) 
Vv. 
Vimanavatthu (PTS Edition) 
VvA. 
Vimanavatthu Commentary (PTS Edition) 
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Orientation 
A. 1811 ROOM, 11ON 
Welcome to the Manual of Peace. This orientation 
deals with the principles of ethical study and the 
value of the Thirty-Eight Blessings contained in this 
manual. The Manual of Peace contains subject mat-
ter which is not difficult — indeed it is very popu-
lar in Thailand especially amongst school children 
where over 4,000,000 annually take examinations 
in it. In schools where vocational subjects rob the 
curriculum of more and more time previously dedi-
cated for spiritual studies, the Thirty-Eight Bless-
ings have been forming an extra-curricular recom-
pense in spiritual studies for children in Thailand 
since 1982. 
A.1 Why study spiritual knowledge ? 
The first question that comes to mind for many peo-
ple studying this book is to ask why academic or 
material knowledge is not sufficient to get by in the 
world. If a full stomach and a place to sleep were 
enough to keep the human happy then we wouldn't 
have to go to the trouble of studying about ethics 
or about spirituality. However, for every human 
being, there is something deeper inside us which is 
always searching for the answers to questions on a 
deeper level — something which seeks for purpose 
and meaning in the life we live and the world 
around us. If supporting yourself were all there was 
to life then certainly millionnaires would be the hap-
piest people on earth. Unfortunately wealth can 
only buy physical comfort — money cannot buy 
the means to nurtur or nourish the mind. For all 
our qualifications and diplomas we might have, 
none of them can guarantee us against hunger of 
the mind. On the contrary, the irresponsible people 
may use their cunning to do more heinous crimes 
than they would do if they weren't educated. Thus 
worldly education cannot guarantee us a happy life 
or guarantee that we will not end up in jail. This is 
why we make the distinction between worldly and 
spiritual knowledge — because spiritual knowl-
edge properly studied can guarantee that we will 
not be put in jail — it is not only something to fill 
up our brains — it has transformative power to 
upgrade the way we think, speak and act. 
In the ideal world, our system of education would 
give us the answers we need to the questions in-
side ourselves, but in practice, the secular educa-
tion doesn't manage to fill this gap — and maybe, 
even if it were to try, it could not — because in some 
way the personal quest is part of the process of ac-
quiring knowledge.Thus we are forced to look for 
the answers from alternative sources. 
A.2 Fashion and Universal Values 
Many things can affect our spiritual progress. Some-
times it can be people, objects, attitudes, situations 
or experiences we come across in the world. How-
ever, for most things, the worth or uselessness of 
an experience is just a matter of opinion. Are there 
things then that have a universally uplifting effect 
on people's lives — that are more than just a mat-
Orientation 19 
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ter of opinion? 
Take present day trademarks which are accepted 
as status symbols by everyone as an example —
Mercedes, Adidas — really such companies should 
pay us to advertise their products, but on the con-
trary we pay more for a T-shirt with the trademark 
for the privilege of associating ourselves with the 
trademark. Why should this be? We feel that asso-
ciating ourselves with such a symbol somehow 
improves our own worth. Sometimes we feel that 
the worth of these things is unchanging, but in fact 
from age to age these values change according to 
fashion. In times gone by, people thought in the 
same way, but they didn't call these things 'brand 
marketing', ortrademarks', they called them 'lucky 
charms' — but again they liked to associate with 
them as a way of improving their worth or foster-
ing progress in their lives. We still have lucky 
charms in the present day — things like lucky horse-
shoes or four-leaf clovers, but their role is dimin-
ished if compared to olden times. In olden times 
the role of charms was much more significant. 
Systems of spiritual knowledge are attempts by 
men to model the values of the world in a way ac-
cording to unchanging universal values—ways to 
recognize the things that improve our worth in 
ways that are eternal and don't differ from person 
to person. Many bodies of knowledge exist in the 
world to help us in this respect. They differ in their 
degree of comprehensiveness. The ideal body of 
knowledge for us to learn from would perhaps be 
one with the following characteristics: 
• Progressive & Sequential something which leads 
you step by step from simple to more complex; 
• Self-Catalysing creating its own motivation and 
enthusiasm to pursue it as you go along; 
• Exhaustive being applicable to all aspects of life; 
• Holistic perhaps dealing with problems not just 
by symptoms but in their entirety; 
• Multi-level working on personal, interpersonal, 
family, social and global levels equally well; 
• Non-discriminatory being equally applicable to 
those of all cultures; 
• Multi-Factorial being able to deal not just with 
simple problems but with those with many con-
tributing factors; 
• Facilitating Practical Outlook giving a clear 
place to start with problems —not just theory or 
philosophy; 
• Transcending Values allowing us to rise above 
mundane and petty values; 
• Highlighting Opposites giving us clear "curses" 
to avoid as well as positive things to aim for. 
There are many systems of spiritual values which 
fall short of these criteria. Some systems lead to spir-
itual exclusivity and even wars against those of 
other beliefs which are values no longer suitable 
for an age of globalization and tolerance. Some sys-
tems lead their practitioner to shut themselves away 
from the world and to ignore social problems. Some 
systems confine themselves to their own culture or 
language. 
13. THE MANUAL OF 1 LAU; 
B.1 Historical Origins of the Manual of Peace 
The Blessings of Life which make up the Manual of 
Peace are interesting because they seem to answer 
to all the characteristics specified above. They grew 
up in response to just the same type of debate over 
universal values mentioned in the introduction. In 
fact, even from ancient times, men had values —
but at a certain time in the past 2,500 years ago in 
India a group of people started to wonder whether 
there was anything deeper behind the fashions —
were there symbols of worth that transcended fash-
ion? What sort of charms could possibly allow one 
to live without obstacles'. Supposing one wanted 
wealth, honour, praise and happiness, how could 
one ensure that one received just that? There was 
such a debate ensuing from this question, over 
which everybody seemed to have a different point 
of view. To generalize the debators divided them-
selves into three main camps: 
1. The first group believed that the thing to make 
one's life a blessing was to see something that 
was 'pleasing'. 
2. The second group believed that the thing to make 
one's life a blessing was to hear something that 
was 'pleasing'. 
3. The third group believed that the thing to make 
one's life a blessing was the mood in the mind 
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